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April 18, 1830-I had yesterday a long conversation with the Resident, on the principle on which I hoped to carry on Missions in these Countries-that of introducing Christians who would make some handicraft occupation, at once their means of subsistence and the means of introducing them into their field of Missionary Labour. He entirely approved the plan; and told me that he would ensure constant employment to such men as blacksmiths, whitesmiths, tailors, carpenters, cabinet-makers, and watch-makers: but they must be men who understand their business, and are supplied with a good assortment of tools. Such persons would have opportunities of acting altogether with a freedom which scarcely any others would possess, and would avoid the suspicion which always attaches to those who have no specific employment: for these Countries are not like Heathen Lands: here is the residuum of the accumulating hatred of 1200 years-of hatred to the very Name of Christ: among the Heathen this hatred is not felt till it begins to bear hard on their profits and dignities. Should it please the Lord, therefore, from among this class to raise up simple and faithful men, I should indeed truly rejoice... I feel assured that this is absolutely the best mode for learning the language, and for getting access to the hearts of the Mahomedans. Should they also be men who feel that the Lord delights in the consecration of all their earnings, above that which their necessities require, to the promotion of the glory of Christ's Name, then indeed the greatest snare attached to this mode of service would be taken away.

Major Taylor has had an application from the Pacha of Sulimeina for an English Physician, and wants one also for the Pacha of Mosul. He asked me if any of my friends who were competent would come out and take these situations.

This I was unable to answer; but I feel deeply interested in both the applications -that for Mosul being in the very centre of the great body of Christians of these Countries; and the other in the very midst of Kourdistan, where, when I first passed through the Bazaar, I saw more persons with diseased eyes than I ever saw in my life before: almost every third or fourth person whom we met was blind or had diseased eyes.

April 19-The School was opened to-day with 43 Boys and 2 Girls, as many as we shall well know how to manage.

The system of teaching is so entirely defective, that it must be changed throughout. The Armenians read the Ancient Armenian, which neither the Scholars nor the Teachers understand. Each boy says his lesson alone, and sings it out as loud as he can shout-the louder the better; so that the moment they see any one coming, and wish to appear to advantage; they cry out so much the more loudly, We intend to begin immediately with an Arabic Class; as the Armenian Boys all more or less understand Arabic, and it is the colloquial language of business here. By this means, as I get on in Arabic I hope to be of use to them by taking a Scripture Class in Arabic. I see so much to be reformed, and such a want of materials to work with, that had we not such a Head as we have I should altogether give up in despair; but I have now a very good heart as to the work.

There appears no doubt at all of having a Girls' School, as soon as sufficient female help can be procured. Ten little Girls are coming to the School, who sit with the Schoolmaster's Wife, and go to him to repeat their lessons.

In every respect, my hopes are higher than they were at the conclusion of my journey; yet I desire never to forget that all is in the will and purpose of our Lord. I see about me every moment the elements of destruction to any system of Christian Teaching; and it is only that the Lord our King breaks the teeth of the young lions that they do not devour As for the future, we know not, nor are we careful.... All that we have to do is simply to go on, trusting in the Lord; and then we shall be like Mount Zion, which cannot be moved, but standeth fast for ever.

us.

Mr. Parnell, son of Sir Henry Parnell, with Mr. Newman, a Gentleman who has much distinguished himself sailed, early in September, to join at Oxford, and one or two others, Mr. Groves at Bagdad.

India within the Ganges.

CHURCH MISSIONARY SOCIETY.
BURDWAN.

FROM the communications of the Rev. W. J. Deerr we extract many interesting details relative to the Natives and the Labours carried on among them.

The Town of Burdwan, properly so called, is not very large; but, including Conchanugui, which adjoins it, and some neighbouring villages, the number of inhabitants is supposed to be 40,000. It being a Fillah, and the residence of a Rajah, many persons resort to it. The EuropeanChristians residing here amount at present to 31, including 10 children: besides these, there are 7 Country-born Christians; and our Native Congregation consists of 35 persons, children included, Of Native Inhabitants, the Mahomedans are said to be two-thirds, and Hindoos one-third.

Mahomedan Worship.

Of the number of Mosques I can give no precise account: the Natives think that in the town there are from 20 to 25; but in the country they are very scarce. The grave representing Hussein and those of Peers are everywhere met with; mostly, however, in an insignificant shape. At evening, they put a light on it; and the oblation given to it is a horse of burnt clay, about 3 inches long and of an inch in diameter: thousands of such unmeaning figures lay, in a heap, before the graves of renowned men. The Mahomedans say that their Peers were fond of horses, therefore such gifts are thought most acceptable.

Heathen Temples and Idolatry.

The Heathen Temples are very numerous, particularly that of Shib: there is scarcely any village, however poor, where this obscene figure is not worshipped: they are met with from 1 to 10 in a village. In the town of Burdwan, the Natives suppose there are about 50: besides these, the Rajah has in one Temple 108 of these stones, and to each of them a Brahmin attached to worship it. Once a year the tumultuous and barbarous Festival of Swinging is performed in honour of that Idol: besides this, no general attendance takes place. The Brahmin sits alone at the time when he makes the worship when doing so, he strikes occasionally both his elbows against his sides, snaps with his fingers round about his head, stamps with his left foot on the ground, beats his cheeks with the fingers of his right hand, whilst his lips move very fast in uttering his incantations. This figure is also made every day, of mud, at the bank of the river or tank, by every Brahmin who has not one in his house, worshipped, and then thrown into the water. It is not much the custom in Burdwan for females to worship it.

Doorga has many Temples, and is worshipped under various figures and names: its grand and public worship is once a year; called, by way of eminence, the Doorga poojah. The Idol is formed thus:-pieces of bamboo are tied together to form the skeleton, filled up with straw; and then finished with mud, and painted over. In some villages there are from 2 to 10 of these, and scarcely any inferior village without one. It is the season of rejoicing among the Hindoos: they say that there is no holiness equal to the worship of Doorga at that season; but its worship is, after all, a private concern; nobody but the Brahmin who performs it knows what is going on, or is permitted to hear what he mutters before the Idol. The public attendance is general. ever, as its worship is in so many places, the concourse of people does not appear to be great. I have an account, in Bengalee, of all the incantations, and the regular performance of the ceremonies; which, as soon as I find time, I shall translate into English.

How

The attendance at the Festival of Juggernaut, or Rut, is the largest. There being but few, the people assemble together from a distance. It resembles, in some measure, the fairs at home; playthings, sweetmeats, &c. are sold; and the bustle and confusion are so great, that, in Conchanugur, some persons have for the last two years been seriously injured.

The Kalee Worship is another public festival, but not so frequently attended as the Doorga poojah. The worshippers usually become intoxicated, and the obscenities which take place cannot be mentioned.

There is a great variety of inferior Idols, which I have omitted to mention: suffice it to say, that, among all the Idols which they worship, there is not a single Idol or Temple which is intended for the Worship of the True God. The Athenians had at least an Altar to the Unknown God; but the Hindoos have not even that. Bromho, the Eternal Being, is entirely omitted in their devotion: the Brahmins confess that they have no muntra or incantation, or any form what

ever,

in which they worship Him. How true the statement of the Apostle, They served the creature more than the Creator, who is blessed for ever! Even the comparative idea more, is done away with. This assertion is not overrated; for none of the Idols, or those fancied Beings which are represented through the Idol, is called

Bromho; excepting the Debtas, taken together as one, are said to compose the Eternal Being: but according to that system, men and other animals &c. are also included in it. No Brahmin of moderate learning and sense, far less the more learned, even attempted to say that any of the Idols is Bromho, or that their worship is intended for Him. But they defend this practice, by saying, that as no admittance can be obtained to a great person except through his servants, so by worshipping these Idols they expect admittance to Bromho. The case of the Heathens is lamentable: they are left like wandering sheep in a wilderness: throughout the year, there is not a single instance of their meeting together for Public Worship or Prayers. The Meetings which they have, are either a dance or a drama; and, as I have said, in the Poojah nobody knows what is going on but the Brahmins: even the Rajah of Burdwan does not know it. What a glorious system is Christianity! and how true the words of the Psalmist-How amiable are Thy tabernacles, O Lord of Hosts! Disposition of Mahomedans and Hindoos toward one another.

In common affairs of life, the Hindoos

and Mussulmans do not shew much dislike to one another: Mussulmans buy from Hindoo shops, and Hindoos do the same. In religious views, the approach is not very great however, the credulous Hindoos are frequently seen to bow to the grave of Peers or deified Mussulmans, and to carry offerings of sugar, fruit, &c. to their graves, in the same manner as to Hindoo Idols: this is particularly the case with the lower classes. I have heard Brahmins sometimes defend this custom; saying, that if one of the Christians would prove to be thus deified, as the Peers were, they would worship him also. Hussein is almost believed, by the lower Hindoos, to be a kind of Deity. In other religious respects, the Hindoos have a great dislike against Mussulmans, call them a very dirty caste, and think them lower than the lowest of the Hindoos: and no wonder, for they eat cow's flesh, fowls, &c. The predominant passion in a Hindoo is, that of despising others, and insolence for a kindness received; and of a Mussulman, that of hatred. As far as I can learn, the Hindoo is not so ill disposed towards Europeans as a Mussulman; for the former consider the Europeans as their benefactors, and they are well aware of the security of property &c. and many other

benefits which they enjoy under Christian Government: nor have they yet forgotten the oppressions of the Mussulmans in former days. The Mahomedans hate us, because the government has been taken out of their hands.

The Mahomedans utterly abhor any Idol or Image of the Hindoos: I do not think that the present Jews have a greater aversion to Images than the Mussulmans of this place. But though the Hindoo Idol Worship proves to be such an offence to the followers of Mahomet, yet they imitate the Hindoos in some respects. The coffin which they make for Hussein they watch with more jealousy than any Hindoo does his Idol: when their coffins are carried about, it is not advisable to go near them, for, like half-insane people, they beat every one who comes in their way, and in several instances lives are said to have been lost. The Mahomedans have also imitated the Hindoos in observing Caste in some measure, and are particular with their food: if it happen that any of their victuals or kitchen utensils are touched, they throw their food away, and break the vessels, in as great a rage as a Hindoo. In the Moharram, they chastise their body as hard as a Hindoo Devotee; and several of them have closed or shut their lips with a padlock chained to the ground. The proselytes which they make from among the Hindoos are very scarce: now and then they buy a child; and, though the laws would make the purchase of none effect, yet a Hindoo cannot receive the child back, because it is immediately circum

cised.

Fierceness of Mahomedans.

The influence which the system of the False Prophet has on its followers need scarcely be mentioned, as its doctrines are so well known. There is a great deal of ferocity about them; and a new comer may almost be able to distinguish a Mussulman from a Hindoo by the difference in their features. I had lately a conversation with an old Cazee, who was formerly a Judge: he thought it quite justifiable to take off a man's head, if he refused to become a follower of the Prophet. Mild Appearance, but Want of Feeling, in Hindoos.

Most of the Hindoos have usually a mild appearance, and even in some cases a great degree of tenderness is expressed in their features. Their effeminacy, and their regarding mildness as an accomplishment, may in some degree occasion

this: their Shasters also, amidst the trash and frivolous inculcations which they contain, strongly recommend mildness, sedativeness, and kindness. Unfortunately, those instructions are more applied to cows and other living creatures, and even to the vegetable kingdom, than towards men, the Brahmins excepted. Their mild appearance, I am sorry to say, seems not to be the true picture of their frame of mind, but rather an adopted habit or fashion, because it is considered an accomplishment. Hundreds of instances could be produced, to prove this point.

A Hindoo has been known to beat another, in cold blood, till he was almost dead; and I knew an instance of a Brahmin beating a carpenter with his shoe, for delaying his work, till he expired. He called immediately for cold water; which, when applied on the face, or poured into the mouth, is sometimes a remedy to recall life; but on the abovementioned case it failed. It is well known, that at the burning of a woman, her own son or relation sets fire to the victim, as indifferent as if he were going to make a fire to dress his food: and a son, when burning his parent, cracks to pieces, with a large stick, the head or the remains of his father or mother as coolly as possible. One of our neighbours preferred laying an infant child out of the house in the night, that the jackals might take it away, instead of giving it to us to be educated, because, in the latter case, their caste would have gone. But no wonder that a knowing Hindoo does not perceive the defect of the want of moving compassion in themselves; for to be void of feeling in every respect is the standard of human perfection, set forth in their Shasters.

Dissimulation of the Hindoos.

What is most conspicuous in the character of a Hindoo is, dissimulation, an art in which they can scarcely be rivalled. This point is too well known to require proofs: I do not think that any European can boast of not having been cheated by them. The Mahomedans are not backward in this respect, but do not carry it to such an extent. The Hindoos themselves boast of their dexterity, by saying, What we cannot do by valour, we can effect by stratagem.' Some of the Natives long ago warned me not to trust to any one; adding, "Though you have seen a great deal, yet you know not half the deception which we are capable of: you

can never form an idea of it, Because it never entered your mind." A sad proof of this assertion I experienced four months ago, when two of my Pundits, Hinish and Mohesh, who were in my employ for several years, made a profession of Christianity. Unwilling to repay, from their wages, some money which they had received in advance, and eager in the expectation of obtaining a higher salary in case I should leave Burdwan, they formed an accusation against my conduct. To succeed in their plan, they misled one of the Native Christians, James Buckshee, formerly a boy in the English School; and in order that they might the sooner obtain a hearing, they put it into English. In framing the Letter, they concealed their own names, and wrote in the name of the Inhabitants of Culna. After the Letter was gone to Calcutta, the Pundits came again to me for money in advance; and that the accusation might become the more plausible, it was settled that James Buckshee should go to Calcutta, to give testimony to the accusations in the Letter, in such a way as if he knew nothing of its contents. With this view, he insulted me grossly, that he might find an occasion of going down to Calcutta; in which he succeeded. He went to Calcutta; complained of hard treatment; denied all knowledge of the Letter; but affirmed its contents, and added to it: and thus the accuser was at the same time the witness. When the Pundits saw that they were detected, they went privately to Calcutta, to James Buckshee, and made him write another accusation; and arranged with some people to come at the time he was writing it, under the pretence of coming to see him; in order that they might have some witnesses in whose presence he wrote it, that they might not have to bear the blame alone. The above is a specimen of their imposition. Judges and people in authority could perhaps give an endless list of such kind of treacheries. It is not unlikely, that the knowledge which they imbibe from their Shasters has produced such a turn of mind; so that their deception has almost been formed into a system. They relate, in strains, those stratagems which the Debtas have performed; and I have observed that Pundits from different places rehearse the same kind of intrigues. Narood Mony, son of Bramah, one of their demi-gods, is a complete model of subtlety. The Porams contain a vast deal of this nature: a

favourite Poem by Cobee Cungeun contains an abstract of those performances: they are couched in a pleasant way, and keen enough to produce a smile. Now, if the human mind is stored with such a stock of subtlety, it is at once furnished with the weapons of iniquity, particularly since man is no more upright, but has found out many inventions. A simple man may become subtle, if he continually hear the praises of the intrigues of the Debtas. And what have they to counteract it? These Debtas are said to have performed their plays-as their actions are called; to give knowledge, or set an example to man. Happy are we, however, in the prospects of the Hindoos! a better seed has now begun to be sown among them: the Word of God, which is able to make the simple wise, and to impart wisdom of a nobler nature than that of the Hindoos, will, it may be hoped, give their minds a better turn. It is only to be regretted that we cannot sow more richly than we do. Regular Worship is performed, at present, only on our Mission Premises, in Bengal, with Native Christians. The Building for English Service is at present unoccupied, nor have I time or strength to attend to it.

Intellectual Powers of Mahomedans and Hindoos.

My interviews with Mahomedans have not been so frequent as to enable me to form a judgment of their intellectual powers: but those who have had an opportunity of judging of Mahomedans and Hindoos are of opinion that an accomplished Mahomedan possesses more good sense than a Hindoo. Their Literature being in some measure more in conformity with ours, may be a reason why a Mahomedan appears, in our sight, more intellectual than a Hindoo.

The intellectual power of the higher Caste of the Hindoos, particularly those of the Brahmins, are not of an inferior kind: many of the Brahmins display, in conversation, a great deal of vivacity. But one fact is curious: the Hindoo Boys, when young, are exceedingly quick and forward, and seem to outdo Europeans of their age; but, usually, after fourteen or fifteen years their sprightliness seems to turn into a stupor the reason must either rest on their quick ripening, or in their subsequent habits. Many of the learned Brahmins have acquired such agreeable habits and pleasant terms, that it is amusing to converse with them, particularly when the Oct. 1830.

:

drift of their conversation is understood though I must remark, that their reasoning in the abstract proves often an outrage on common sense: yet it should be recollected, that they judge from wrong principles which are once established in their Scriptures, and which they do not venture to set aside; and therefore their conclusions are erroneous, though the general strain of their argument is in connection, and, in some measure, conclusive. It is astonishing what a mass of subtle sophistry the mind of a learned Brahmin contains it consists almost entirely of metaphysical subjects: his ideas seem to be more imbibed from the Shasters, than to be the produce of his own mind; for, in every conversation, first a shlok, or verse, from the Shasters is repeated, then explained, and thus the conversation is branched out: and, with little variation, one meets with nearly the same argument from every one, except those who have had much intercourse with Europeans; for these are more in the habit of forming arguments on their own ground, and usually reason more closely than the others.

Next to the Brahmins are the Guistars or Writer Class, who have imbibed a great many of the ideas of the Brahmins. Being not so much in the habit of reasoning, they are unable to see the force of an argument; and are consequently more obstinate than the former, when they are spoken to. I have omitted to mention the Katrea Boishtub, because they are scarcely met with in this part of the country. The ignorance of the bulk of the people defies description. An old woman, who supplies us with milk, was lately asked, who made her: to which she replied "Who can anwer such a question ?"

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Mahomedan Schools.

In the Schools of Mussulmans, chiefly, Persian Literature is taught; but the schools are few, and the scholars not numerous. The usual acquirement which Mahomedan Boys in our Schools look for, is, to become qualified to keep a Kitchen or Table Account; as the European Gentlemen are usually supplied with Servants from this class. Those who expect to get an employment under Government begin their education with Per sian immediately.

Hindoo Native-Schools.

The Schools of the Hindoos are by far the most numerous. In the highest schools, Sanscrit is taught; which chiefly 3 N

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